2 2 1. Introduction While the study of implicit learning is nothing new, the field as a whole has come to embody over the last decade or so ongoing questioning about three of the most fundamental debates in the cognitive sciences: The nature of consciousness, the nature of mental representation (in particular the difficult issue of abstraction), and the role of experience in shaping the cognitive system. Our main goal in this chapter is to offer a framework that attempts to integrate current thinking about these three issues in a way that specifically links consciousness with adaptation and learning. Our assumptions about this relationship are rooted in further assumptions about the nature of processing and of representation in cognitive systems. When considered together, we believe that these assumptions offer a new perspective on the relationships between conscious and unconscious processing and on the function of consciousness in cognitive systems. To begin in a way that reflects the goals of this volume, we can ask the question: What is implicit learning for? In asking this question, one presupposes that implicit learning is a special process that can be distinguished from, say, explicit learning or, even more pointedly, from learning tout court. The most salient feature attributed to implicit learning is of course that it is implicit, by which most researchers in the area actually mean unconscious. Hence the question "What is implicit learning for?" is in fact a way of asking about the function of consciousness in learning that specifically assumes that conscious and unconscious learning have different functions. The central idea that we will develop in this chapter is that conscious and unconscious learning are actually two different expressions of a single set of constantly operating graded, dynamic processes of adaptation. While this position emphasizes that conscious and unconscious processing differ only in degree rather than in kind, it is nevertheless not incompatible with the notion that consciousness has specific functions in the cognitive economy. Indeed, our main conclusion will be that the function of consciousness is to offer flexible adaptive control over behavior. By adaptive here, we do not mean simply the possibility for an agent to select one course of action among several possibilities. This, as dozens of computer programs routinely demonstrate, can be achieved without consciousness. Instead, we assume that genuine flexibility necessarily involves phenomenal consciousness (subjective experience), to the extent that successful adaptation in cognitive systems seems to make it mandatory that behavioral changes be based on the rewarding or punishing qualia they are associated with. There would

3 3 be no point, for instance, in avoiding dangerous behavior were it not associated with feelings of danger. Learning is thus necessarily rooted, we believe, in the existence of at least some primitive ability for the cognitive agents to experience the consequences of their behavior and to recreate these experiences independently of action. These primitive experiences can then, through more elaborate learning and developmental processes, become integrated into increasingly complex structures that include representations of the self, that is, into a set of representations and processes that enable an agent to entertain a third-person perspective on itself, or, in other words, to look upon itself as though it were another agent. We surmise that any informationprocessing system that is sufficiently complex to make such processes possible should be characterized as conscious albeit we may never find out unless this system exhibits the only sort of consciousness that we know of first-hand, that is, human consciousness. We will not discuss this important epistemic debate any further short of noting (1) that it actually is what the Turing Test is about (see French, 2000, for further discussion of the Turing Test), and (2) that it is perfectly possible to develop simulations of some behavior that successfully mimics adaptation without requiring qualia, but then, presumably, only at a level of description that would fail to pass more elaborate testing. Our primary goal in this chapter will thus be to outline a novel framework with which to think about the relationships between learning and consciousness. In section 2, we propose to define learning as a set of philogenetically advanced adaptation processes that critically depend on an evolved sensitivity to subjective experience so as to enable agents to afford flexible control over their actions in complex, unpredictable environments. We continue by discussing the implications of such a definition of learning on current debates about (1) the nature of phenomenal experience (section 3) and about (2) the functions of consciousness in cognitive systems (section 4). In section 5, we turn to an overview of our own proposal, and continue by briefly illustrating how our framework can be used to understand diverse phenomena in domains such as priming, implicit learning, automaticity and skill acquisition, or development (section 6). We conclude the chapter (section 7) by considering issues that the framework does not address. We should add that this chapter is by no means intended to offer a complete overview of all relevant phenomena and theories, but rather to convey the flavor of what we believe to be an alternative framework in which to consider some of the central issues in the domain of implicit learning.

4 4 2. Adaptation, adaptive changes, and learning Mounting evidence suggests not only that the brain is far more plastic than previously thought, but also that the effects of learning can be tracked all the way down to the organization of local connectivity. To wit: Expert string players exhibit larger-thannormal areas of the somatosensory cortex dedicated to representing input from the fingering digits (Elbert et al., 1995). Likewise, not only is posterior hippocampus, a region of the brain involved in episodic and spatial memory enlarged in experienced taxi drivers compared to subjects who do not have extensive experience in memorizing complex maps, but the observed size differences further depend on the amount of driving experience (Maguire et al., 2000). There is also considerable evidence that the brain can recover in various flexible ways after trauma, and even suggestions that the very organization of the somatosensory cortex (the famous Penfied homonculus) depends on pre-natal sensory experience (Farah, 1998). More recently, suggestive evidence for neurogenesis was also found in humans (Eriksson et al., 1998) a finding that overturned decades of unquestioned but, as it turns out, erroneous assumptions about the lack of regenerative cellular processes in the adult brain. These often spectacular findings all reassert that adaptation plays a fundamental role in cognition, and that its effects can be traced all the way down to the manner in which specific neural circuits are organized. Given this plethora of new findings hinting that the brain constantly adapts to the environment that it is immersed in, what can we say about the relationships between learning and consciousness? Should we consider processes of adaptation in general to be distinct from processes of learning? Is it the case, as some authors contend (see Perruchet & Vinter, this volume; Shanks & St. John, 1994) that learning is always accompanied by conscious awareness? One can ask the question in another way: Why should behavior always be available to conscious control? It might seem particularly adaptive for complex organisms to be capable of behavior that does not require conscious control, for instance because behavior that does not require monitoring of any kind can be executed faster or more efficiently than behavior that does require such control. Reflexes such as withdrawing one's hand from a fire are good instances of behaviors that have presumably evolved to the point that they have been incorporated in the functional architecture of an organism's central nervous system and cannot be controlled any longer (or perhaps, only with extensive training on selfcontrol techniques).

5 5 The relative accessibility of different actions to conscious awareness suggests that an important distinction between adaptation in general and learning is, precisely, the extent to which consciousness accompanies each. Learning, according to many standard definitions (e.g., Anderson & Memory, 1995; Klein, 1991; Tarpy, 1997), constitutes a subset of philogenetically advanced adaptation processes that are characteristic of so-called cognitive systems, and through which relatively permanent and generally adaptive changes in the behavior or dispositions of the organism arise as the result of their previous "experiences" with the environment in which they are immersed. From such a definition, it follows that the distinction between learning phenomena and the superordinate class of adaptation phenomena to which they belong depends on the cognitive status of the systems in which such learning occurs, and on the ability of these systems to enjoy a particular kind of sensitivity "experience". Thus, however many reasons there might be to consider adaptation and learning as fundamentally rooted in the same mechanisms, we do not think that learning can simply be equated with adaptation. Adaptation, indeed, is a very broad concept. When taken to its limit, it might be used to refer to any dynamic relationship between an object and its environment through which (1) the object changes its states and dispositions (2) as a result of its prior sensitivity to the environment and (3) in a way that continuously modifies this sensitivity. It should be clear that by this definition, even inanimate objects such as rocks, thermostats or computer programs all exhibit patterns of adaptation. Indeed, erosion in rocks, the switch of a relay in a thermostat, or the occurrence of specific digital states in computers, can all be characterized as adaptive responses to changing environmental conditions, to the extent that they modify the systems future sensitivity to the reoccurrence of the same environmental conditions. In living systems, these processes of adaptation are further subject to continuous evolution on a species basis through the laws of natural selection. Is it reasonable to consider such processes as processes of learning? Consider again standard definitions of learning. What, exactly, in these definitions, does experience refers to? Should our experiences as human beings be considered as similar to those of stones and amoebas? Certainly not. However, the literature about learning is in general conspicuously prone to conflate the term "experience" with any other kind of phenomenally neutral sensitivity that produces relatively permanent and adaptive changes in the responses of a system. For instance, even though neither machines nor neurovegetative systems are generally considered to be endowed with subjective experience, there is at least one journal that is entirely devoted to "Machine Learning". It is also relatively easy to find articles in psychological journals in which the changes

6 6 produced in our neurovegetative systems in response to their environment are analyzed as examples of learning (e.g., Ader & Cohen, 1985). While this conflation between experience and mere sensitivity has had the merit of emphasizing that there is a continuity between the processes of change that occur in different natural or artificial systems, it also blurs the distinction between learning and adaptation phenomena in general. In so doing, it has also further contributed to doing away with the distinction between cognitive and non-cognitive systems. Dennett (1996), in particular, has made this conflation completely explicit by assuming that the differences between cognitive and non-cognitive systems (e.g., between most animals and plants) might only be in the eye of the beholder. Indeed, according to Dennett, the main difference between animals and plants is that we tend to adopt an intentional stance when analyzing animals behavior, but do not do so when it comes to understand the dynamics of plant adaptation. As he boldly puts it, there is no reason to dispute the claim that plants should be considered as extremely slow animals whose "experiences" are overlooked because of our temporal scale chauvinism (Dennett, 1996), or that libraries should be taken as cognitive systems that use researchers as tools to reproduce themselves (Dennett, 1991). While this conclusion strikes many of us as bluntly absurd, perhaps its absurdity should be taken as an indication that we need to revisit the notion of experience and, in so doing, attempt to carefully delineate what it entails. Indeed, if learning is a fundamental element of what it takes for a system to be cognitive (e.g., Dretske, 1988), it might also be the case that the nature of the phenomenal states upon which learning operates is essential to distinguish it from other processes of adaptation. This analysis thus forces us to look into the nature of phenomenal experience in some detail. That is what we attempt to do in the next section. 3. Consciousness What is consciousness? While it would be foolish to even attempt to answer this question in this chapter, it might nevertheless be useful to offer guidelines about the sorts of explanations we are looking for, and about which of these are relevant to the study of implicit learning. In the following, we briefly discuss three aspects of consciousness that often tend to be overlooked in discussions of implicit learning: The fact that consciousness is not a unitary phenomenon, the fact that consciousness is graded, and the fact that consciousness is dynamic.

7 7 First, consciousness is not a unitary concept, but instead includes different dimensions. Block (1995), for instance, distinguishes between access consciousness, phenomenal consciousness, monitoring consciousness and self consciousness. Everybody agrees that the most problematic aspect of consciousness is phenomenal consciousness, or subjective experience, that is, the fact that information processing is accompanied by qualia elements of conscious imagery, feelings or thoughts that together appear in our mind to form a coherent impression of the current state of affairs. In the specific context of research about implicit learning, the central question is thus: Can changes in behavior occur without correlated changes in subjective experience, and are these changes best characterized as mere adaptation or as learning? This, at it turns out, is also one of the central questions in the ongoing search for the neural correlates of consciousness that has been the focus of so much recent empirical research about consciousness in the cognitive neurosciences. In an excellent overview, Frith, Perry and Lumer (1999) have suggested to organize paradigms through which to study the neural correlates of consciousness in nine groups resulting from crossing two dimensions: (1) three classes of psychological processes involving respectively knowledge of the past, present, and future memory, perception, and action, and (2) three types of cases where subjective experience is incongruent with the objective situation cases where subjective experience fails to reflect changes in either (1) the stimulation or in (2) behavior, and (3) cases where subjective experience changes whereas stimulation and behavior remain constant. The paradigmatic example of the third situation is binocular rivalry, in which an unchanging compound stimulus consisting of two elements each presented separately and simultaneously to each eye produces spontaneously alternating complete perceptions of each element. By asking participants to indicate which stimulus they perceive at any moment, one can then hope to establish which regions of the brain exhibits activity that correlates with subjective experience and which do not, in a situation where the actual stimulus remains unchanged. Frith et al. go on by delineating many other relevant empirical paradigms involving both normal subjects as well as patients suffering from a variety of neuropsychological syndromes. While reviewing these different paradigms in detail goes far beyond the scope of this chapter, it is interesting to note that implicit learning, in their analysis, constitutes one example of cases where subjective experience remains constant while behavior changes. The study of implicit learning is thus highly relevant to the study of consciousness in general.

8 8 In addition to the well-known difficult challenges involved in designing empirical paradigms suitable for the exploration of differences between conscious and unconscious processing (see Cleeremans, 1997 for an overview of these issues), the study of consciousness also notoriously involves a great deal of conceptual issues. In this respect, it is worth pointing out that current theories of consciousness indeed make sometimes very contrasted assumptions about its underlying mechanisms. For instance, Farah (1994) proposed to distinguish between three types of neuroscientific accounts of consciousness: Privileged Role accounts, Integration accounts, and Quality of Representation accounts. Privileged Role accounts take their roots in Descartes thinking and assume that consciousness depends on the activity of specific brain systems whose function it is to produce subjective experience. Integration accounts, in contrast, assume that consciousness only depends on processes of integration through which the activity of different brain regions can be synchronized or made coherent so as to form the contents of subjective experience. Finally, Quality of Representation accounts assume that consciousness depends on particular properties of neural representations, such as their strength or stability in time. In a recent overview article (Atkinson, Thomas, & Cleeremans, 2000, see also O'Brien & Opie, 1999), we proposed to organize computational theories of consciousness along two dimensions: (1) A process vs. representation dimension, which opposes models that characterize consciousness in terms of specific processes operating over mental representations, with models that characterize consciousness in terms of intrinsic properties of mental representations, and (2) A specialized vs. non - specialized dimension, which contrasts models that posit information-processing systems dedicated to consciousness with models for which consciousness can be associated with any information-processing system as long as this system has the relevant properties. Farah s three categories can be subsumed in this analysis in the following manner: Privileged Role models, which assume that some brain systems play a specific role in subtending consciousness, are specialized models that can be instantiated either through vehicle or through process principles. Quality of Representation, models, on the other hand, are typical vehicle theories in that they emphasize that what makes some representations available to conscious experience are properties of those representations rather than their functional role. Finally, Farah s Integration models are examples of non-specialized theories, which can again be either instantiated in terms of the properties of the representations involved or in terms of the processes that engage these representations.

9 9 Atkinson et al. s analysis thus offers four broad categories of computational accounts of consciousness: (1) Specialized vehicle theories, which assume that consciousness depends on the properties of the representations that are located within a specialized system in the brain. An example of such accounts is Atkinson and Shiffrin s (Atkinson & Shiffrin, 1971) model of short-term memory, which specifically assumes that representations contained in the short-term memory store (a specialized system) only become conscious if they are sufficiently strong (a property of representations). (2) Specialized process theories, which assume that consciousness arises from specific computations that occur in a dedicated mechanism, as in Schacter s CAS (Conscious Awareness System) model (Schacter, 1989). Shacter s model indeed assumes that the CAS s main function is to integrate inputs from various domain specific modules and to make this information available to executive systems. It is therefore as specialized model in that it assumes that there exist specific regions of the brain whose function it is to make its contents available to conscious awareness. It is a process model to the extent that any representation that enters the CAS will become available to conscious awareness in virtue of the processes that manipulate these representations, and not in virtue of properties of those representations themselves. (3) Non-specialized vehicle theories include any model that posits that availability to consciousness only depends on properties of representations, regardless of where in the brain these representations exist. O Brien & Opie s connectionist theory of phenomenal experience (O'Brien & Opie, 1999) is the prototypical example of this category, to the extent that it specifically assumes that any stable neural representation will both be causally efficacious and form part of the contents of phenomenal experience. (4) Non-specialized process theories, finally, are theories in which it is assumed that representations become conscious whenever they are engaged by certain specific processes, regardless of where these representations exist in the brain. Most recent proposals fall into this category. Examples include Tononi and Edelman s dynamic core model (Tononi & Edelman, 1998); Crick and Koch s idea that synchronous firing constitutes the primary mechanisms through which disparate representations become integrated as part of a unified conscious experience (Crick & Koch, 1995), or Grossberg s characterization

10 10 of consciousness as involving processes of resonance through which representations that simultaneously receive bottom-up and top-down activation become conscious because of their stability and strength (Grossberg, 1999). While most recent neuro-computational models of consciousness fall into the last category, several proposals also tend to be somewhat more hybrid, instantiating features and ideas from several of the categories described by Atkinson et al. Baars' influential "Global Workspace" model (Baars, 1988), for instance, incorporates features from specialized process models as well as from non-specialized vehicles theories, to the extent that the model assumes that consciousness involves a specialized system (the global workspace), but also characterizes conscious states in terms of the properties associated with their representations (i.e. global influence and widespread availability) rather than in terms of the processes that operate on these representations. Likewise, Dehaene and Naccache s recent neural workspace framework (Dehaene & Naccache, 2001) assumes that consciousness depends (1) on the existence of a distributed system of long-range connectivity that links many different specialized processing modules in the brain, and (2) on the simultaneous bottom-up and top-down activation of the representations contained in the linked modules. Thus, this model acknowledges both the existence of specific, dedicated mechanisms to support consciousness as well as the specific properties of representations (e.g., their strength or stability) brought about by specific processes (e.g., resonance). These various tentative accounts of the neural or computational mechanisms of consciousness are highly relevant to the study of implicit learning because any theory of the mechanisms through which implicit learning occurs necessarily also has to make corresponding assumptions about the mechanisms of consciousness. As we shall see in section 4, however, most existing theories of implicit learning tend to be rather mute about their implications with respect to the study of consciousness. Indeed, most of the debate in the psychological literature about the relationships between conscious and unconscious processing has been dedicated to addressing methodological rather than conceptual issues. While these methodological debates are of central importance, we also believe that addressing the conceptual issues is essential. A second central aspect of conscious experience and one that is also particularly relevant for behavioral studies of implicit cognition, is that consciousness is not an allor-none process or property, but that it affords many degrees and components. Conscious experience, however unified it appears to us, is not a single thing. Any

11 11 theory of consciousness therefore has to answer questions about how the various elements of conscious experience are integrated with each other so as to form a unified whole, and about how to best think about the relative complexity of different sorts of conscious experiences. In other words: How does one go from the simple experiences that a snail might enjoy of its surroundings to the considerably more complex experience produced by your reading these words? How does one account for the differences between the sort of consciousness that infants undoubtedly possess to the sort of verbally rich consciousness that adults enjoy? Process and vehicle theories of consciousness make very different assumptions about these questions. For O Brien & Opie (1999), for instance, the graded character of conscious experience is readily accommodated by vehicle theories, to the extent that properties of representations such as strength or stability in time can easily be mapped onto corresponding degrees or components of conscious awareness. This mapping is somewhat more delicate for what we have called process theories, even though at first sight they appear to offer an appealing set of conceptual principles with which to understand how conscious experience can increase in complexity through development or learning. Dienes & Perner (1999) have recently pursued this goal in their theory of explicit and implicit knowledge, and higher-order thought (HOT) theories of consciousness in general can be described as relying on this principle (e.g., Rosenthal, 1986, 1997). However, what is harder to accept from such accounts of subjective experience is that its phenomenal character could be brought about in the first place from a series of computational processes performed on otherwise non-phenomenal representations. Indeed, and however much one might disagree with the specific way in which this thought experiment was framed, Searle s Chinese Room argument showed us twenty years ago that the phenomenal properties of experience just seem not to be the sort of stuff that one might expect to obtain by mere shuffling of formal representations or symbols, no matter how convoluted, recurrent, or complex the relation among these symbols may turn out to be (Searle, 1980; 1992; 1999). Neither semantics nor phenomenal experience can emerge out of syntax. Symbols need to be grounded. Hence, if this intuition is right, a pure process theory could never tell us the last word in accounting for the first principles of consciousness. Vehicle theories, it therefore appears, appear to be the best candidates to account for the emergence of the first elements of subjective experience which, through processes of learning, development and socialization, subsequently provide the appropriate foundations for the emergence of more elaborated forms of consciousness. It must be made clear at this point that by "vehicle theories" we refer to any theory

12 12 that assumes that experience is not merely a relational or syntactic property that could be realized through any representational vehicle, but that claim instead that experience arises in a specific medium (e.g., neural) and as a result of processes that are proper to this medium 1. For the sake of discussion, let us simply accept that phenomenal experience arises as the result of some neural processes. What, then, might be the functions fulfilled by phenomenal experience? What is it about experience that makes it play a special role in distinguishing between learning and mere adaptation? These questions are in fact questions about a third aspect of consciousness, that is, its dynamical character. Most discussions of consciousness tend to analyze it as a static property of some processes or representational states. However, it is obvious that consciousness is a phenomenon that is highly dynamical: What I am aware now I might be unaware of at the next moment. Likewise, what I am aware of at some point in time when learning a new skill is not identical with what I will be aware of after I have mastered the skill. Thus, we therefore believe that processes of change are central to our understanding of consciousness, and that an analysis of its possible functions should therefore be rooted in an analysis of the role that learning and adaptation play in shaping action. 4. The function of consciousness: Commander Data meets the Zombies The findings briefly overviewed at the beginning of section 2 raise the question of what the role of consciousness might be in adaptation and learning. We concluded that a significant difference between adaptation and learning is whether or not consciousness is involved. In this section, we attempt to reflect upon the function that consciousness might have in information processing. In so doing, we suggest that most existing theories of the relationships between conscious and unconscious processing have simply failed to give consciousness a clear functional role. In a recent overview article, Dehaene and Naccache (2001) conclude that The present view associates consciousness with a unified neural workspace through which many processes can communicate. The evolutionary advantages that this system confers to the organism may be related to the increased independence that it affords. (p. 31). Dehaene and Naccache thus suggest that consciousness allows organisms to free themselves from acting out their intentions in the real world, relying instead on less hazardous simulation made possible by the neural workspace. While we certainly agree with this conclusion, it begs the question of how consciousness came to play these functions in the first place. Are there any adaptive or evolutionary causes that

13 13 would favor the emergence of unifying control systems characterized by conscious states, and that could go beyond what local adaptive processes can do by forcing large parts of the nervous system to work together in a coherent direction for some fractions of seconds? How can these coherent, resonant, synchronous, reverberant, or otherwise conscious states of the system come to reflect the most adaptive representation of the current situation, given that what is most adaptive continuously changes? As discussed by Perruchet and Vinter (this volume), the answers to these questions are intimately related to the dynamics between learning and consciousness: On the one hand, phenomenal consciousness provides the cognitive system with an adapted, global representation of the current situation so that learning mechanisms operate on the best possible representations. On the other hand, learning changes these representation in increasingly adaptive ways. From this perspective then, the central function of consciousness is to offer flexible, adaptive control over behavior. This complex, dynamical relationship between consciousness and learning has, however, often tended to be overlooked in classical models of cognition. As argued in Cleeremans (1997) and also in Jiménez and Cleeremans (1999), this is most likely due to the fact that classical models of cognition (the Computational Theory of Mind, see Fodor, 1975) take it as a starting point that cognition is symbol manipulation. As we will try to highlight in the next few paragraphs, we surmise that one takes cognition to be exclusively and exhaustively about symbol manipulation, then there are but a few conceptual possibilities with which to think about differences between conscious and unconscious states. Cognitive scientists concerned with the relation between consciousness and cognition generally tend to oscillate between two extreme (and admittedly caricatural) positions, which we have dubbed Commander Data and Zombie theories of cognition. Star Trek s character Data is an android whose bodily and cognitive innards are fully transparent to himself. Except in rare circumstances (which systematically tend to be described as the result of some sort of dysfunction), Data is thus capable of describing in uncanny detail each and every aspect of its internal states: How much force he is applying when attempting to pry open a steel door, how many circuits are currently active in his positronic brain, or the number of times over the last ten years he smelled a particular scent, and in which circumstances he did so, etc. Commander Data theorists likewise assume that cognition is fully transparent, that is, (1) that whatever knowledge is expressed through behavior is also transparently available to introspection, and (2) that consciousness reigns supreme and allows access, with sufficient effort or attention, to all aspects of our inner lives. This

14 14 perspective is what Broadbent described as the common sense view of cognition, according to which people act by consulting an internal model of the world, a database of knowledge common to all output processes, and manipulating it to decide on the best action (Broadbent, Fitzgerald, & Broadbent, 1986, p. 77). In contrast, the famed philosophical zombies (Chalmers, 1996) are perfectly opaque, and in this sense instantiate absolutely implicit beings: Whatever internal knowledge currently influences their behavior can neither be explicit nor conscious because, by definition, they lack conscious experience. Zombie theorists thus take it as a starting point that consciousness has an epiphenomenal character: There is a zombie within you and, while you may not be aware of its existence, it could in fact be responsible for most of your actions. It is capable of processing all the information you can process in the same way that you do, with one crucial difference: All is dark inside (Chalmers, 1996, p. 96); your zombie is unconscious. From this perspective then, cognition is inherently opaque, and consciousness, when present, offers but a very incomplete and imperfect perspective on internal states of affairs. Needless to say, both of these perspectives are profoundly unsatisfactory. On the one hand, Zombie perspectives (ZP) ascribe no role whatsoever to consciousness in information processing, threaten to rob us of free will, and because it is absurd to deny consciousness altogether are ultimately forced to assume the existence of equally powerful conscious and unconscious systems. On the other hand, Commander Data perspectives (CDP), by assuming that all of cognition is conscious, paradoxically likewise depict consciousness as epiphenomenal. Crucially, both perspectives assume that consciousness does not change cognition in any principled way, and hence that consciousness plays no functional role beyond that of a epiphenomenon that accompanies either a functionally redundant subset of (ZP) or all (CDP) cognitive events. On the face of the deeply counterintuitive flavor of both perspectives, it seems surprising to see that the past few years have witnessed the appearance of several broad theoretical proposals that intentionally or inadvertently endorse either of these perspectives. Some of these proposals are based on empirical evidence, and argue that there is in fact no evidence for unconscious influences in cognition. Thus for instance, Holender (1986), based on an extensive review of the subliminal perception literature, found no evidence for the existence of unconscious priming. Holender (1992) further proposed that many congruency effects observed in priming experiments can be accounted by conflicts between conscious contents, that is, without appealing to the effects of unconscious influences. Likewise, Shanks and StJohn (1994), expanding on

15 15 the perspective offered by Brewer (1976), concluded their target article dedicated to implicit learning by the statement that Human learning is almost invariably accompanied by conscious awareness (p. 394). Other proposals are more conceptual in nature. For instance, O Brien and Opie (O'Brien & Opie, 1999) propose that the contents of phenomenal consciousness include all stable neural states, and that it is only those stable states that are causally efficacious, that is, susceptible to influence further processing and, ultimately, behavior. Perruchet and Vinter (1998, this volume), consider that unconscious influences on behavior should be ascribed exclusively to noncognitive, neural processes and state that Mental life [ ] is co-extensive with consciousness (Perruchet, personal communication, see also Dulany, 1997). Finally, Dienes and Perner s (1999) recent theory of implicit and explicit knowledge, while carefully delineating the various ways in which knowledge can be cast as implicit or explicit, also seems to take it as a starting point that causally efficacious knowledge is always explicit in some sense, that is, at least at the specific level that is needed to account for the observed behavioral effects, and hence ends up, we believe, inadvertently painting a picture of cognition in which the implicit again plays no functional role in cognition. It should be pointed out that if the emphasis of these theories on the "transparent" character of cognition can be seen as a normal swing of the conceptual pendulum, there is nevertheless something paradoxical about the emergence of such proposals at a time when the importance of unconscious processing in cognition finally appears to have gained some form of recognition in dozens of articles, books and conferences. The debate, we believe, is not so much rooted in equivocal empirical findings, but rather in the deep conceptual problems associated with the notion of unconscious representation. Hence, defenders of the claim that cognition can be unconscious often succumb to some version of the ZP, while defenders of the opposite view can often be taken to endorse some variant of the CDP. Crucially, we believe that both these general frameworks are in fact based on the classical assumption that cognition involves symbol manipulation, and hence that their only way to separate conscious from unconscious cognition is to assume that unconscious cognition is just like conscious cognition, but only minus consciousness (Searle, 1992). In the next section, we would like to sketch out an alternative, subsymbolic, framework through which to think about the relationship between learning and consciousness one that we believe offers a clear function to consciousness by

16 16 linking it with adaptability in cognitive systems, while at the same time leaving open the possibility for adaptive changes to occur without consciousness. 5. The framework If our central assumption that the function of consciousness is to offer adaptive control over behavior is correct, then consciousness is necessarily closely related to processes of learning, because one of the central consequences of successful adaptation is that conscious control is no longer required over the corresponding behavior. We therefore believe that it makes sense to root accounts of consciousness in accounts of how change occurs in cognitive systems. Like Perruchet & Vinter (this volume), we assume that there is a dynamic relationship between consciousness and learning such that (1) awareness of a particular state of affairs triggers learning and (2) that this learning in turn changes the contents of subjective experience so as to make these contents more adapted. However, and this is an important departure from Perruchet & Vinter s framework, we also assume that learning has additional obligatory indirect effects that can fail to enter awareness. In other words, learning is not just about modifying conscious experience, as Perruchet & Vinter seem to assume. Thus, when I learn about cats, I also indirectly learn about dogs and other animals, because the corresponding representations are all linked together by virtue of being embedded in distributed representational systems. These indirect effects of conscious learning need not themselves be conscious, particularly if they are weak. We will return to these issues in the general discussion. At this point, we would like to introduce the set of assumptions that together form our framework. In the following, we present these assumptions in four groups: Assumptions about information processing (P1-4), about representation (R1-3), about learning (L1-3) and, finally, about consciousness (C1-5). 5.1 Assumptions about information processing Consistently with well-known ideas in the connectionist literature (e.g., Rumelhart & McClelland, 1986), we will assume the following without further discussion:

17 17 P1. The cognitive system is best viewed as involving a large set of interconnected processing modules organized in a loose hierarchy. Each module in turn consists of a large number of simple processing units connected together. P2. Long-term knowledge in such systems is embodied in the pattern of connectivity between the processing units of each module and between the modules themselves. P3. Dynamic, transient patterns of activation over the units of each module capture the results of information processing conducted so far. P4. Processing is graded and continuous: Connected modules continuously influence each other s processing in a graded manner that depends on the strength of the connection between them and on the strength of the activation patterns that they contain Assumptions about representation Representation is one of the most difficult issues to think about in the cognitive sciences because it is often delicate to delineate exactly which states should be properly taken to be representational (see Dienes & Perner, this volume, for a detailed discussion of representation). In the following, and in contrast to purely dynamical approaches, we take the perspective that representations are necessary as mediating states through which the intermediate results of processing can be captured, thereby making it possible for complex tasks to be decomposed into modular components. R1. Representations consist exclusively of the transient patterns of activation that occur in distributed memory systems This assumption is a central one in our framework because it contrasts with other recent proposals (e.g., Dienes & Perner, this volume). In particular, we do not think that the knowledge that is embedded in the pattern of connectivity between units of a module or between modules themselves is representational in the same manner that patterns of activation are. Indeed, while such knowledge can be analyzed as representational from a third-person perspective (because the connection between two units, for instance, can be described as representing the fact that the units activity are correlated), it is never directly available to the system itself. In other words, such knowledge is knowledge in the system rather for the system (see Clark & Karmiloff-Smith, 1993). Knowledge embedded in connections weights can thus only be expressed dynamically, over the course of some processing, when the corresponding representations form over a given set of processing units. These representations can then in turn influence further processing in other modules. Importantly, and in contrast to thoroughly classical

18 18 approaches in cognitive science, the extent to which representations can influence processing in such systems never depends on representations being interpreted by a processor. R2. Representations are graded: They vary on several dimensions that include strength, stability in time, and distinctiveness Patterns of activation in neural networks and in the brain are typically distributed and can therefore vary on a number of dimensions, such as their stability in time, their strength. or their distinctiveness. Stability in time refers to how long a representation can be maintained active during processing. There are many indications that different neural systems involve representations that differ along this dimension. For instance, the prefrontral cortex, which plays a central role in working memory, is widely assumed to involve circuits specialized in the formation of the enduring representations needed for the active maintenance of task-relevant information. Strength of representation simply refers to how many processing units are involved in the representation, and to how strongly activated these units are. As a rule, strong activation patterns will exert more influence on ongoing processing than weak patterns. Finally, distinctiveness of representation refers to the extent of overlap that exists between representations of similar instances. Distinctiveness has been hypothesized as the main dimension through which cortical and hippocampal representations differ (McClelland, McNaughton, & O'Reilly, 1995; O'Reilly & Munakata, 2000), with the latter becoming active only when the specific conjunctions of features that they code for are active themselves. In the following, we will collectively refer to these different dimensions as quality of representation (see also Farah, 1994) For our purposes, the most important notion that underpins these different dimensions is that representations, in contrast to the all-or-none prepositional representations typically used in classical theories, instead have a graded character which enables any particular representation to convey in a natural manner the extent to which what it refers to is indeed present. A second important aspect of this characterization of representational systems in the brain is that representations are complex, distributed objects that systematically tend to involve many processing units. R3. Representations are dynamic, active, and constantly causally efficacious. This assumption simply states that memory traces, far from being static propositions waiting to be accessed by some process, instead continuously influence processing regardless of their strength, stability, or distinctiveness. This

19 19 assumption is again central in any connectionist account of cognition. Indeed, it takes its roots in McClelland s analysis of cascaded processing (McClelland, 1979), which, by showing how modules interacting with each other need not wait for other modules to have completed their processing before starting their own, demonstrated how stage-like performance could emerge out of such continuous, non-linear systems. Thus, even weak, poor-quality traces, in our framework are capable of influencing processing, for instance through associative priming mechanisms, that is, in conjunction with other sources of stimulation. Strong, high-quality traces, in contrast have generative capacity, in the sense that they can influence performance (i.e., determine responses) independently of the influence of other constraints, that is, whenever their preferred stimulus is present Assumptions about learning Having put in place our assumptions about processing and representation, we now focus on learning mechanisms. We assume the following: L1. Adaptation is a mandatory consequence of information processing Every form of neural information processing produces adaptive changes in the connectivity of the system, through mechanisms such as Long Term Potentiation (LTP) or Long Term Depression (LTD) in neural systems, or hebbian learning in connectionist systems. An important aspect of these mechanisms is that they are mandatory in the sense that they take place whenever the sending and receiving units or processing modules are co-active. O Reilly and Munakata (2000) have described hebbian learning as instantiating what they call model learning. The fundamental computational objective of such unsupervised learning mechanisms is to enable the cognitive system to develop useful, informative models of the world by capturing its correlational structure. As such, they stand in contrast with task learning mechanisms, which instantiate the different computational objective of mastering specific input-output mappings (i.e., achieving specific goals) in the context of specific tasks through error-correcting learning procedures. Regardless of how these two classes of learning mechanisms can be combined, the important point to remember in the context of this framework is that model learning operates whenever information processing takes place, whereas task learning only operates in specific contexts defined by particular goals. L2. Learning is adaptation that specifically involves high-quality representations. We assume that learning consists specifically of those adaptation processes that involve high-quality, strong, stable representations. One way to characterize this

20 20 notion is to appeal to another distinction offered by O Reilly & Munakata (2000) that between weight-based and activation-based processing. According to O Reilly & Munakata, Activation-based processing is based on the activation, maintenance, and updating of active representations to influence processing, whereas weight-based processing is based on the adaptation of weight values to alter input/output mappings (p. 380). The main advantage of activation-based processing is that it is faster and more flexible than weight-based processing. Speed and flexibility are both salient characteristics of high-level cognition. O Reilly & Munakata further speculate that activation-based processing is one of the central characteristics of the frontal cortex, and suggest that this region of the brain has evolved specifically to serve a number of important functions related to controlled processing, such as working memory, inhibition, executive control, and monitoring or evaluation of ongoing behavior. To serve these functions, processing in the frontal cortex is characterized by mechanisms of active maintenance through which representations can remain strongly activated for long periods of time so as it make it possible for these representations to bias processing elsewhere in the brain. O Reilly and Munakata point out that a major puzzle is to understand how the frontal cortex comes to develop what they call a rich vocabulary of frontal activation-based processing representations with appropriate associations to corresponding posterior-cortical representations (p. 382). Our framework does not solve this difficult chicken-and-egg problem, but simply suggests that early learning or development, which involve mostly weight-based processing, progressively results in the emergence of the strong, high-quality representations that allow activation-based processing and the ensuing flexibility to take place. Language and linguistic representations in general undoubtedly play a major role in making activation-based processing possible. L3. Learning has both direct and indirect effects. Learning not only has direct effects, (i.e., changing the subjective experience that corresponds to the processing of a particular event and modifying the system s response to that event), but it also has indirect effects on how (functionally or physically) similar events are processed. This is again a natural consequence of the assumption that memory systems in general involve distributed, superpositional representations, such that all representations share many processing units, and such that all processing units are involved in many representations. In such representational systems, changes to any particular representation that might arise from learning will necessarily have indirect effects

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